Shiva means something in Buddhism, Pali, Hinduism, Sanskrit, Jainism, Prakrit, the history of ancient India, Marathi. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.

The Sanskrit terms Śivā and Śiva can be transliterated into English as Siva or Shiva, using the IAST transliteration scheme (?).

In Hinduism

Shilpashastra (iconography)

1) Śiva (शिव):—One of the eight names of Rudra, given to him by Brahmā, according to the Pādma-purāṇa. This aspect became the presiding deity over the earth. The corresponding name of the consort is Śivā. His son is called Manojava.

2) Śivā (शिवा):—The consort of Śiva (Śiva is an aspect of Śiva, as in, one of the eight names of Rudra) according to the Pādma-purāṇa.

3) Śiva:—Second of the eleven emanations of Rudra (ekādaśa-rudra), according to the Aṃśumadbhedāgama and the Śilparatna. The images of this aspects of Śiva should have three eyes, four arms, jaṭāmakuṭas and be of white colour. It should be draped also in white clothes and be standing erect (samabhaṅga) on a padmapīṭha. It should be adorned with all ornaments and with garlands composed of all flowers and it should keep their front right hand in the abhaya and the front left hand in the varada poses, while it should carry in the back right hand the paraśu and in the back left hand the mṛga.

4) Śiva:—Of the five faces of this deity (Śiva),

the one facing the east is that of Īśāna,

that facing the south, of Īśvara,

the west, of Brahmā,

the north, of Īśa

and the top of Sadāśiva.

All ceremonials, such as installation (sthāpana), should be done only for the Īśāna face and not for the other faces. The other faces are meant for the meditation of those who have attained perfection in yoga, mantra-siddhi, etc. It is from these five faces the Śaivāgamas were given out to the world.

5) Śiva:—We learn from the Liṅga-purāṇa that Śiva is to the universe what clay and the potter are to the pot, namely the upādāna-kāraṇa (material cause) and the nimitta-kāraṇa (instrumental or generative cause). Such a Being manifests himself in five different forms

Śiva is the embodiment of Tamas, the centrifugal inertia, the tendency towards disintegration, dispersal, annihilation, non-existence, darkness, the Void. The dispersion is the final outcome of all differentiation, all time and space.

In terms of consciousness Śiva is experienced in the emptiness of dreamless sleep — the state of Suṣupti. Perception of the formless transcendental Reality is achieved only in the state of deep silence, in the emptiness of the mind. (Suṣupti = Śiva).

Shilpashastra (शिल्पशास्त्र, śilpaśāstra) represents the ancient Indian science (shastra) of creative arts (shilpa) such as sculpture, iconography and painting. Closely related to Vastushastra (architecture), they often share the same literature.

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Shaivism (Shaiva philosophy)

Śivā (शिवा):—One of the sixteen yoginīs representing the sixteen petals of the Dūtīcakra. The sixteen petals comprise the outer furnishment, whereupon the abode of the Dūtīs is situated. The Dūtīs refer to the eighty-one “female messengers/deties” of the Dūtīcakra.

Two verses cited below attribute the power of mantras to Śiva and identied the god with them.

All gods are made of mantras and all mantras are made of Śiva. Knowing this [world] to be made of Śiva, one should always meditate on Śiva.

To release [people] from the bonds of Māyā, seventy million mantras, endowed with Śiva’s power, were produced from the imperishable Soul, the Lord.

Another passage, however, suggests that it is Śiva’s power as a separate entity that ensures the efficacity of mantras.

All the female mantras that are associated with the [supernatural] effects of being infinitely small etc. and depend on the mastery of magic possess the power / a part (kalā) of Śiva. All these [mantras] are parts of Śiva’s power / parts of Śiva and Śakti and have been taught by the Omniscient. They are auspicious and bestow magic effects, liberation, happiness, lordship, money and virility.

Thus, The Raurava’s description may represent a transition between the idea thatŚiva isthe source of mantras and the concept of Mātṛkā as Śiva’s Śakti.

(Source): HAL: The alphabet goddess Mātṛkā in some early Śaiva Tantras

Śiva (शिव).—By reading the Śivapurāṇa we get a clear idea that Śiva has two aspects: formlessness (niṣkala) and embodied form (sakala). Śiva appearing in the middle of a luminous pillar and Śiva carrying a Liṅga on his shoulders are the expressions of Īśatva and brahmatva, the two aspects of one and the same Lord Śiva. In other words, they represent “niṣkala-sakala and sakala-niṣkala” forms. Śiva carrying Liṅga on his shoulder can be said as “Sakala-Niṣkala liṅga”.

Śiva (शिव) is the name of a deity who was imparted with the knowledge of the Makuṭāgama by Sadāśiva through parasambandha, according to the pratisaṃhitā theory of Āgama origin and relationship (sambandha). The makuṭa-āgama, being part of the eighteen Rudrabhedāgamas, refers to one of the twenty-eight Siddhāntāgama: a classification of the Śaiva division of Śaivāgamas. The Śaivāgamas represent the wisdom that has come down from lord Śiva, received by Pārvatī and accepted by Viṣṇu.

Śiva in turn transmitted the Makuṭāgama (through mahānsambandha) to Mahādeva who then, through divya-sambandha, transmitted it to the Devas who, through divyādivya-sambandha, transmitted it to the Ṛṣis who finally, through adivya-sambandha, revealed the Makuṭāgama to human beings (Manuṣya). (also see Anantaśambhu’s commentary on the Siddhāntasārāvali of Trilocanaśivācārya)

Śiva was also imparted with the knowledge of the Vātulāgama, which was in turn, through mahānsambandha transmitted to Mahākāla.

Shaiva (शैव, śaiva) or Shaivism (śaivism) represents a tradition of Hinduism worshiping Shiva as the supreme being. Closely related to Shaktism, Shaiva literature includes a range of scriptures, including Tantras, while the root of this tradition may be traced back to the ancient Vedas.

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Śivā (शिवा) is the name of a mind-born ‘divine mother’ (mātṛ), created for the purpose of drinking the blood of the Andhaka demons, according to the Matsya-purāṇa 179.8. The Andhaka demons spawned out of every drop of blood spilled from the original Andhakāsura (Andhaka-demon). According to the Matsya-purāṇa 179.35, “Most terrible they (eg., Śivā) all drank the blood of those Andhakas and become exceedingly satiated.”

The Matsyapurāṇa is categorised as a Mahāpurāṇa, and was originally composed of 20,000 metrical verses, dating from the 1st-millennium BCE. The narrator is Matsya, one of the ten major avatars of Viṣṇu.

1) Śivā (शिवा).—A river mentioned in a list of rivers flowing from the five great mountains (Śailavarṇa, Mālākhya, Korajaska, Triparṇa and Nīla), according to the Varāhapurāṇa chapter 82. Those who drink the waters of these rivers live for ten thousand years and become devotees of Rudra and Umā.

2) Śivā (शिवा).—One of the seven major rivers in Kuśadvīpa, according to the Varāhapurāṇa chapter 87. It is also known by the name Yaśodā. Kuśadvīpa is one of the seven islands (dvīpa), ruled over by Vapuṣmān, one of the ten sons of Priyavrata, son of Svāyambhuva Manu, who was created by Brahmā, who was in turn created by Nārāyaṇa, the unknowable all-pervasive primordial being.

One of the five mountains situated near Bhadrāśva, according to the Varāhapurāṇa chapter 82. The Varāhapurāṇa is categorised as a Mahāpurāṇa, a type of Sanskrit literature preserving ancient India’s vast cultural history, instructions for religious ceremonies and a whole range of topics concerning the various arts and sciences. The original text is said to have been composed of 24,000 metrical verses, possibly originating from before the 10th century.

1) Śiva (शिव).—(rudra) One of the Trinity. Birth. The seers or spiritual giants of India imagined three forms to God, dividing all the activities into three departments, i.e. creation, sustenance and destruction or annihilation. Brahmā, for creation, Viṣṇu, for sustenance and Śiva, for annihilation-they are the Trinity. Viṣṇu was born first, Brahmā next and Śiva last. The essence of Indian spiritualistic thought is that these three visible forms of God will, at the close of the Kalpa cease to be and become one with the cosmic power, and that the trinity will be born again at the commencement of the Kalpa and will take up their respective functions. (See full article at Story of Śiva from the Puranic encyclopaedia by Vettam Mani)

2) Śivā (शिवा).—Wife of Aṅgiras. Consumed by lust she once slept with Agnideva and then flew away in the form of a she-kite. (Vana Parva, Chapter 225).

3) Śivā (शिवा).—Wife of the Vasu called Anila and mother of two sons called Manojava and Avijñātagati. (Ādi Parva, Chapter 66, Verse 25).

Śiva (शिव) refers to a deity that was once worshipped in ancient Kashmir (Kaśmīra) according to the Nīlamatapurāṇa.—Praised highly in the latter one-third of the Nīlamata, Śiva occupies a position second to that of Viṣṇu in the earlier two-thirds of the work. The Nīlamata refers to Śiva as a member of the triad of deities and describes his three forms creating, protecting and destroying the world.

1a) Śiva (शिव).—(also Giritra): several names of the god are mentioned: master of all Gaṇas and Bhūtas, and a god of wrath, worshipped for learning;1 Parīkṣit compared to him for liberality in granting boons: awarded his own missile to Arjuna: a great Yogin. Resident of Kailāsa; worships Sankaṛṣaṇa in Ilāvṛta.2 Met by Pracatas and venerated by Kṛṣṇa; knew Vāsudeva's glory and the dharma ordained by Hari;3 pleased with Bāṇa, guarded his city, and fought with Kṛṣṇa. Insulted by Dakṣa and Bhṛgu in the sacrifice of Prajāpatis: warned Satī against attending Dakṣa's sacrifice where he was deprived of his share. Heard from Nārada of Satī's sacrifice and grew angry, out sprang Vīrabhadra to ruin the sacrifice; cut off Dakṣa's head; waited on by Brahmā and consoled, agreed to attend and praised Viṣṇu, and felt obliged to him.4 Appeared before the Pracetasas and initiated them into the Rudragītā in glory of Hari and left them;5 praised Aditi and Vāmana's exploits and was present when he was anointed Upendra;6 praised Nṛsimha, and prayed to, by Prahlāda. His discomfiture at Maya who built three cities for the safety of the Asuras. Them he killed. But Maya brought back all of them to life by the immortalised waters which he discovered in a well. Śiva was worried when Brahmā and Hari drank the whole of the liquid. Induced by them he attacked Tripura with success.7

Shaktism (Shakta philosophy)

1) Śivā (शिवा, “Auspicious”):—One of the female offspring from Mahāsarasvatī (sattva-form of Mahādevī). Mahāsarasvatī is one of the three primary forms of Devī, the other two being Mahālakṣmī and Mahākālī. Not to be confused with Sarasvatī, she is a more powerful cosmic aspect (vyaṣṭi) of Devi and represents the guṇa (universal energy) named sattva. Also see the Devī Māhātmya, a Sanskrit work from the 5th century, incorporated into the Mārkaṇḍeya-Purāṇa.

2) Śivā (शिवा, “prosperous”):—Name of one of the sixty-four mātṛs to be worshipped during Āvaraṇapūjā (“Worship of the Circuit of Goddesses”, or “Durgā’s Retinue”), according to the Durgāpūjātattva. They should be worshipped with either the five upācāras or perfume and flowers.

Her mantra is as follows:

ॐ शिवायै नमःoṃ śivāyai namaḥ.

A similar mantra is mentioned by the same text, prefixed with ह्रीं (hrīṃ), to be worshipped at the goddess’s right.

3) Śivā (उमा, “auspicious”).—One of the names of the Goddess, Devī, who is regarded as the female principle of the divine; the embodiement of the energies of the Gods.

As absolute eternal time, Śiva is transcendent. He is the “Beyond the beyond” (parat paraḥ) of the Upanishads. The term Śiva can be derived from the root Sin, which means “to sleep.” Hence Śiva is described as he in whom “all goes to sleep,” “he who puts all things to sleep,” etc. His power is represented by the eternal night in which all goes to sleep.

Śiva (शिव).—According to the Śaradātilaka, Śiva is both nirguṇa and saguṇa, the two aspects being conceived in terms of difference from and identitical with Prakṛti. When Śiva is identical with Śakti or Prakṛti, he is saguṇa. From Śakti or Prakṛti evolves nāda (apara) and from this nāda arises bindu. The latter is subdivided into bindu (apara), bīja and nāda (para). The first is again identified with Śiva, the second with Śakti and third with both in identical relation.

Shakta (शाक्त, śākta) or Shaktism (śāktism) represents a tradition of Hinduism where the Goddess (Devi) is revered and worshipped. Shakta literature includes a range of scriptures, including various Agamas and Tantras, although its roots may be traced back to the Vedas.

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Katha (narrative stories)

1) Śiva (शिव) was visited by Sūryaprabha after he ascended through the mountain Kailāsa in order to invite Śiva and Ambikā for his coronation, according to the Kathāsaritsāgara, chapter 50. Accordingly: “... then, in one part of it [Svarga], Sūryaprabha beheld with joy the great god Śiva, seated on a throne of crystal, three-eyed, trident in hand, in hue like unto pure crystal, with yellow matted locks, with a lovely half-moon for crest, adored by the holy daughter of the mountain, who was seated at his side. And he advanced, and fell at the feet of him and the goddess Durgā. Then the adorable Hara placed his hand on his back, and made him rise up, and sit down, and asked him why he had come”.

2) Śiva (शिव) is the name of a theif, who, together with Mādhava, came from the city Ratnapura and used to rob the rich men by means of trickery, according to the Kathāsaritsāgara, chapter 24. Their story was told by princess Kanakarekhā to her father Paropakārin in order to demonstrate that “all kinds of deceptions are practised on the earth by rogues”.

The Kathāsaritsāgara (‘ocean of streams of story’), mentioning Śiva, is a famous Sanskrit epic story revolving around prince Naravāhanadatta and his quest to become the emperor of the vidyādharas (celestial beings). The work is said to have been an adaptation of Guṇāḍhya’s Bṛhatkathā consisting of 100,000 verses, which in turn is part of a larger work containing 700,000 verses.

Śiva (शिव).—Śiva along with Brahmā and Viṣṇu make up the Hindu Triad. He is the most favourite deity of Soḍḍhala whom he invokes in the Beginning of his work, “Victorious is the three-eyed god, who is the primal cause and the pillar of the great house called the universe charming with three worlds (also three storeys) and in whose body shines forth the Goddess, the daughter of the king of mountains (Pārvatī) as a decorative image”.

The names and attributes that are assigned to him bring out well his powerful character. They are Trinetra, Aṣṭamūrti, Bhava, Umeśa, Mahādeva, Śiva, Ambikānātha, Dhurjati, Purajit, Candraketu, Śambhu, Ardhenduśekhara, Maheśvara, Śaṅkara, Caṇḍiśa, Andhakāri, Andhakavipāṭaka, Hāṭakeśvara, Somanātha, Candravibhūṣaṇa and Pinākin.

Several temples were dedicated to Śiva. Kālidasa refers to a Jyotirliṅga called Mahākāla at Ujjayinī, and of Viśveśvara or Viśvanātha at Banares.

Katha (कथा, kathā) refers to narrative Sanskrit literature often inspired from epic legendry (itihasa) and poetry (mahākāvya). Some Kathas reflect socio-political instructions for the King while others remind the reader of important historical event and exploits of the Gods, Heroes and Sages.

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Chandas (prosody, study of Sanskrit metres)

Śiva (शिव) is the name of a ancient authority on the science of Sanskrit metrics (chandaśāstra) mentioned by Yādavaprakāśa (commentator on Chandaśśāstra of Piṅgala).—Śiva is the originator of chanda school of Sanskrit, mentioned by Yādavaprakāśa as Bhava.

(Source): Shodhganga: a concise history of Sanskrit Chanda literaturecontext information

Chandas (छन्दस्) refers to Sanskrit prosody and represents one of the six Vedangas (auxiliary disciplines belonging to the study of the Vedas). The science of prosody (chandas-shastra) focusses on the study of the poetic meters such as the commonly known twenty-six metres mentioned by Pingalas.

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Itihasa (narrative history)

Śiva (शिव) is a name mentioned in the Mahābhārata (cf. XIV.8.13, XIV.8, XIV.8.28, XIV.8) and represents one of the many proper names used for people and places. Note: The Mahābhārata (mentioning Śiva) is a Sanskrit epic poem consisting of 100,000 ślokas (metrical verses) and is over 2000 years old.

Śivā also refers to the name of a Lady mentioned in the Mahābhārata (cf. I.60.24).

Śivā also refers to the name of a River mentioned in the Mahābhārata (cf. VI.10.24).

(Source): JatLand: List of Mahabharata people and placescontext information

Itihasa (इतिहास, itihāsa) refers to ‘epic history’ and represents a branch of Sanskrit literature which popularly includes 1) the eighteen major Puranas, 2) the Mahabharata and 3) the Ramayana. It is a branch of Vedic Hinduism categorised as smriti literature (‘that which is remembered’) as opposed to shruti literature (‘that which is transmitted verbally’).

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General definition (in Hinduism)

According to the Vatula-tantra, Śiva may be distinguished in ten ways:

tattva-bheda,

varṇa-bheda,

cakra-bheda,

varga-bheda,

mantra-bheda,

praṇava,

brahma-bheda,

aṅga-bheda,

mantra-jāta,

kīla.

Śiva is called niṣkala when all His kalās, that is parts or organs or functions, are concentrated in a unity within Him. Śiva through His energy can know and do all things. Śiva creates all things by His simple saṃkalpa and this creation is called the śuddhādhva.

In Buddhism

Theravada (major branch of Buddhism)

1. Siva. The name of a god (Cv.xciii. 9, 10). A
devaputta, named Siva, is mentioned in the Samyutta (S.i.56) as visiting the
Buddha and speaking several verses on the benefit of consorting only with the
good. It is interesting that Buddhaghosa makes no particular comment on the name
in this context. In the Samantapasadika, however, he refers to the worship of
the Sivalinga. Sp.iii.626; cf. UdA.351, where mention is made of Khandadeva
Sivadi paricaranam.

2. Siva. See Sivi.

3. Siva. A palace guard, paramour of Anula. He
reigned for fourteen months, at the end of which time he was killed in favour of
Vatuka. Mhv.xxxiv.18.

4. Siva. One of the eleven children of
Panduvasudeva and Kaccana. Dpv.x.3.

5. Siva. One of the ten sons of Mutasiva (Dpv.xi.7;
xvii.76). He reigned for ten years and established the Nagarangana vihara.
Dpv.xviii.45.

-- or --

1. Siva Thera. A monk of Ceylon, an eminent teacher
of the Vinaya. Vin.v.3.

2. Siva. See Mahasiva, Culasiva, Tanasiva,
Bhayasiva, etc.

3. Siva. King of Ceylon (522 A.C.). He was the
maternal uncle of Kumaradhatusena, whom he killed in order to seize the throne.
He reigned only twenty five days, and was killed by Upatisssa. Cv.xli.1-5.

Theravāda is a major branch of Buddhism having the the Pali canon (tipitaka) as their canonical literature, which includes the vinaya-pitaka (monastic rules), the sutta-pitaka (Buddhist sermons) and the abhidhamma-pitaka (philosophy and psychology).

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In Jainism

General definition (in Jainism)

Śiva (शिव) is the father of Puruṣasiṃha: the fifth Vāsudeva (“violent heroes”) according to both Śvetāmbara and Digambara sources. Since they enjoy half the power of a Cakravartin (universal monarch) they are also known as Ardhacakrins. Jain legends describe nine such Vāsudevas usually appearing together with their “gentler” twins known as the Baladevas. The legends of these twin-heroes usually involve their antagonistic counterpart known as the Prativāsudevas (anti-heroes).

The stories of king Śiva, queen Ammayā and their son, Puruṣasiṃha are related in texts such as the Triṣaṣṭiśalākāpuruṣacarita (“the lives of the sixty-three illustrious persons”), a twelfth-century Śvetāmbara work by Hemacandra.

Jainism is an Indian religion of Dharma whose doctrine revolves around harmlessness (ahimsa) towards every living being. The two major branches (Digambara and Svetambara) of Jainism stimulate self-control (or, shramana, ‘self-reliance’) and spiritual development through a path of peace for the soul to progess to the ultimate goal.

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India history and geogprahy

Śiva (शिव).—Of all the deities Śiva was considered to be the highest as it is evident from several inscriptions. Early concepts of the god were Ekalinga, Śiva, Girisutāpati as recorded in the Nāth Inscription of V.S.1028 (971 A.D.). The Chirvā Inscription of V.S. 1331 (1274 A.D.) opens with a eulogy of the god Yogarājeśvara. In the Rasiyā-ki-Chhatri Inscription of V.S. 1331 (1274 A.D.) the poet invokes the blessing of Śiva by addressing him as Samidheśvara and Candra-cūda. In the opening verses of the Acaleśvara Inscription V. S. 1342 (1285 A.D.), obeisance is first made to Śiva and he is addressed as Deva, Prabhu, Acaleśvara, Bhavanipati, and Ekalinga. Homage is paid to him in other mediaeval inscriptions naming him as Pinākin, Śambhu and Svayambhū.

Temples of Śivaconstructed by the Śilāhāra dynasty (r. 765-1215 A.D.).—In the Śiva-temples the object of worship is the Śiva-liṅga, but images of the god are affixed to their walls, the principal one being in the niche on the hind wall of the garbha-gṛha. In the temple at Ambarnāth this image of Śiva is three-faced. Besides this, other forms of Śiva such as the Ardhanārīśvara and the Kalyāṇasundara are noticed in the Ambarnath temple.

(Source): What is India: Inscriptions of the Śilāhārascontext information

The history of India traces the identification of countries, villages, towns and other regions of India, as well as royal dynasties, rulers, tribes, local festivities and traditions and regional languages. Ancient India enjoyed religious freedom and encourages the path of Dharma, a concept common to Buddhism, Hinduism, and Jainism.

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Pali is the language of the Tipiṭaka, which is the sacred canon of Theravāda Buddhism and contains much of the Buddha’s speech. Closeley related to Sanskrit, both languages are used interchangeably between religions.

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Marathi-English dictionary

śiva (शिव).—m (S) The deity Shiva, the third of the Hindu triad. He is represented as irascible, vindictive, and altogether terrible. He is the particular god of the Tantrikas or followers of the books called tantra. The adoration of which he is the object is of a more gloomy nature than that of the others; and it is more popular or more extensively prevalent. His office is that of destruction. He is usually drawn with a third eye and in the middle of his forehead, with a crescent on his forehead, the Ganges flowing from his head, a necklace of human skulls, and a blue throat occasioned by his drinking the poison produced at the churning of the ocean. 2 Shiva, as distinguished from jīva (Jiva), and viewed as the pure soul or divine emanation, the vivifying, actuating, and sustaining principle in animated beings. 3 The twentieth of the twenty-seven astronomical Yogas. 4 S Final emancipation from separate existence. 5 Generally with repetition. Used as an interjection of disgust or disapprobation. śiva śiva karaṇēṃ Uttered as an interjection of disgust or abhorrence. v kara, mhaṇa. Also śivā śivā. śivāvaracā bēla ucalaṇēṃ-kāḍhaṇēṃ-ghēṇēṃ To take the Belleaf from off the image of Shiva. A form of swearing. See under śapatha. śivāvaracā bēla cukēla parantu hēṃ cukaṇāra nāhīṃ A phrase implying that a particular observance, rite, privilege, practice &c. will never fail or cease.

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śiva (शिव).—m The name of a small fish of the creeks.

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śīva (शीव) [or शींव, śīṃva].—f (sīmā S) A boundary, border, limit. śiṃvāṇīṃ ubhā na karaṇēṃ or na rāhūṃ dēṇēṃ Not to suffer to stand in the presence of; to hold at a distance. śiṃvāṇa as nominative is obsolete.

Marathi is an Indo-European language having over 70 million native speakers people in (predominantly) Maharashtra India. Marathi, like many other Indo-Aryan languages, evolved from early forms of Prakrit, which itself is a subset of Sanskrit, one of the most ancient languages of the world.

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-vaḥ 1 Name of the third god of the sacred Hindu Trinity, who is entrusted with the work of destruction, as Brahman and Viṣṇu are with the creation and preservation, of the world; एको देवः केशवो वा शिवो वा (eko devaḥ keśavo vā śivo vā) Bh.2.115.

Sanskrit, also spelled संस्कृतम् (saṃskṛtam), is an ancient language of India commonly seen as the grandmother of the Indo-European language family. Closely allied with Prakrit and Pali, Sanskrit is more exhaustive in both grammar and terms and has the most extensive collection of literature in the world, greatly surpassing its sister-languages Greek and Latin.

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Search found 129 books and stories containing Shiva, Śivā, Sivā, Śiva, Siva or Sīva. You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles: